On Joy and Sorrow

Having seen that Hatred and Aversion are such that we may freely say, that they can have no place in those who use their understanding as they should, we shall now proceed in the same manner to speak of the other passions. To begin with, Desire and Joy shall come first. Since these arise from the same causes from which love ensues, we shall only say concerning them that we must remember and call to mind what we then said; and with this we leave the subject.

We turn next to Sorrow, of which we may say that it arises only from opinion and imagination which follows therefrom: for it comes from the loss of some good.

Now we have already remarked above, that whatsoever we do should tend towards progress and amelioration. But it is certain that so long as we are sorrowing we render ourselves unfit to act thus; on this account it is necessary that we should free ourselves from it. This we can do by thinking of the means whereby we may recover what we have lost, if it is in our power to do so. If not, [we must reflect] that it is just as necessary to make an end of it, lest we fall a prey to all the miseries and disasters which sorrow necessarily brings in its train. And either course must be adopted with joy; for it is foolish to try to restore and make good a lost good by means of a self-sought and provoked evil.

Lastly, he who uses his understanding aright must necessarily know God first. Now God, as we have shown, is the highest good and all that is good. Hence it follows incontrovertibly, that one who uses his understanding aright can fall a prey to no sorrow. How should he? since he finds repose in that good which is all that is good, and in which there is the fullness of all joy and contentment.

Sorrow, then, comes from opinion or want of understanding, as explained.